The recognition of the close link between the lifestyles of 'indigenous' and 'local' people and biodiversity is widely acknowledged as crucial, not only for the survival of biological diversity but also for the protection of cultural diversity. Most discussions centre on the argument that cultural diversity can, through a wide variety of uses and practices, sustain and conserve biodiversity, particularly in many developing countries. However, local people's relationship with natural landscapes and the extent to which they value biodiversity has not been fully explored and is in most cases misunderstood, which in fact undermines the bio-cultural diversity link. This misunderstanding exists primarily because the majority of environmental or ecological research conducted so far has been oriented towards economic valuation, in quantifying the estimated value of plants and fauna utilised by local people. As a result, biodiversity is primarily treated as a commodity, with wild harvested plant products being classified as either having subsistence, or commercial and medicinal value. This approach is narrow and conceals the critical, profound noneconomic values of biodiversity among local communities in everyday life. Literature indicates that biodiversity and natural landscapes also include less tangible values such as spiritual, cultural, psychological and social values (e.g., sense of place, place attachment, and psychologically restorative effects) which are crucial to human well-being. This suggests that human-nature interaction is complex, and that the meanings and values that people ascribe to natural landscapes cannot be solely reduced to economic values. Nevertheless, to date, studies investigating these less tangible values have received little attention in South Africa. As a result, we have very little understanding of what local and indigenous communities value or appreciate with regard to natural landscapes, beyond their general economic significance. This study seeks to address this particular limitation by exploring non-economic values of natural landscapes and their significances to local people while illuminating the complexities inherent in human-nature interactions. I argue that the purely economic valuation of natural resources is simplistic and biased, and therefore does not represent the complete meaning and significance that natural resources may hold for local communities and households. Therefore, this study takes an innovative psychological approach to explore in detail the everyday lived experiences of the amaXhosa in the Eastern Cape, South Africa. It seeks to investigate the cultural, spiritual, and psychological values that ordinary people attach to natural landscapes in the peri-urban and urban communities of Ndlambe Village l and Grahamstown respectively. This research also aims to study the general perceptions of and meanings ascribed to the natural landscape (referred to by the amaXhosa as ihlathi lesiXhosa). In addition, it carefully integrates the Phenomenological and Transactional approaches to investigate how the amaXhosa engage, interact, and find meaning within the natural landscape. Furthermore, the study explores the impact of such landscape experiences on local people's spiritual and psychological well-being, demonstrating it link to bio-cultural diversity and conservation. The major findings in this study reflect that ihlathi lesiXhosa provides a place for peace and tranquillity to enhance psychological restoration. Moreover, ihlathi contributes towards redefining and strengthening personal and cultural identity; and provides spiritual satisfaction in everyday life. Overall, the findings of this study indicate that i!liathi lesiXhosa plays a profound role in both the personal and social lives of many amaXhosa in the Eastern Cape in that it appears to improve their lives. Therefore, the evidence in this study suggests that, among the amaXhosa, biodiversity and natural landscape management processes should not aim to address and promote ecologicallbiological and economic values in a compartmentalized manner independent of other social, cultural, psychological, and more specifically the spiritual values of these features. An increased understanding of these more intangible values and local people's value system of biodiversity could help towards implementing improved biodiversity conservation and landscape management strategies in South Africa. These insights would not only help us to address the challenges of the previous conservation framework but would also encourage a more inclusive, mutual benefiting process that respects local people's values and needs.

This study investigates the role of cultural diversity on social wellness in a diverse school setting. It explores the views of learners and teachers on issues pertaining to cultural diversity and social wellness in the school. An integrative lens encompassing Hettler’s (1970) wellness theory and Letseka’s (2000) Ubuntu principle were used as the framework to guide the study. The interpretivist paradigm was used because the research method for this study is qualitative in nature. Purposive sampling was used in this study where fifteen participants were selected. The approach used is a case study, with the case being a multicultural primary school in Gauteng Province, South Africa. Ethical clearance was obtained from the Unisa’s Ethics Committee. Furthermore, permission was granted by the Department of Basic Education and the school’s principal. All participants signed consent and assent letters before data were collected. Learner participants gave their assent to take part in the study after consent had been obtained from their parents and guardians prior to the commencement of data collection. Data collected reflected the participants’ understanding of the need and means to promote social wellness within a culturally diverse school setting. It also suggests that it is possible to make diversity work for, instead of against us as is advocated for by Sheets (2005). The themes that emerged from collected data were: knowing one another as well as each other’s cultures, respect for equality and human dignity, loving kindness and compassion towards everyone, practicing good manners and discipline towards everyone, positive social interaction/desired attitude and also leading by example. These themes form guidelines that can be used in promoting social wellness in the school. / Inclusive Education / M. Ed. (Inclusive Education)

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The positioning of Stellenbosch University in a rapidly changing higher education context necessitates transformation, the promotion of diversity, and social integration among all students on campus. Although a vast variety of recruitment and support initiatives are in place to diversify the student population and to enhance student success, it is not sufficient to simply widen access for African, coloured and Indian students to Stellenbosch University. Change with regard to the institutional culture and social climate of the institution also needs to be effected. One intervention aimed at achieving this is the Listening, Living and Learning programme, promoting social change among students. The Listening, Living and Learning (LLL) programme is a senior student housing programme, and a co-curricular living-learning community, and is the first of its kind in South Africa. The students in the LLL houses are ideally a diverse group of students, learning to live together, hosting conversations with guest speakers about the theme of their house and participating in a small project. The initiative aims to develop students as agents of change. Since its establishment in 2008, the outcomes of the LLL programme have not yet been evaluated. This study is embedded in a broader programme evaluation of the LLL initiative and evaluated only one of the programme outcomes: increased levels of interaction among students in a LLL house lead to reduced stereotyping and diminished bias. All the students enrolled in LLL for 2013 (N=99) participated in the study. An applied, quantitative approach was followed. A web-based, electronic survey (Student Attitude Questionnaire) was conducted in a one-group pre-test post-test design that was completed by 79 students. The questionnaire measured tolerance towards five constructs of ‘the other’ – gender, race, language, socio-economic status and nationality. The results indicated for all five constructs – gender, language, race, socio-economic status and nationality – a change in senior students’ stereotypical and discriminatory attitudes, increasing to a more intolerant level from the pre-test to the post-test. The changes were not statistically significant. The deduction can be made that increased levels of interaction among students in a LLL house, over a five-month period, did not lead to reduced stereotyping and diminished bias. The short timespan between measurements and the adjustment, as well as developmental processes of the students, impacted the results. However, valuable information was gathered in terms of students’ interpersonal and intrapersonal development; as well as feedback on the programme content and outcome. This research study contributes, firstly, to a starting point for discussion to allow HEIs to consider learning communities as part of the co-curricular sphere in South Africa. Secondly, the research indicated the vital role learning communities play in students’ in-class and out-of-class development. Thirdly, the study highlights the need for discussion and research on the integration of curricular and co-curricular learning in South Africa, as well as the establishing of partnerships between all role players in student affairs and faculty. / AFRIKAANSE OPSOMMING: Die Universiteit van Stellenbosch se posisie in die vinnige veranderende konteks van hoër onderwys noodsaak transformasie, bevordering van diversiteit en sosiale integrasie van alle studente op kampus. Al is ’n groot verskeidenheid werwing- en steuninitiatiewe in plek om die studentepopulasie te diversifiseer en studentesukses te bevorder, is dit nie genoeg om slegs toegang na die Universiteit van Stellenbosch vir swart, bruin en Indiër studente te vergemaklik nie. Daar moet ook veranderinge aan die institusionele kultuur en sosiale klimaat van die inrigting teweeggebring word. Een intervensie wat daarop gemik is om dit te bereik deur sosiale verandering onder studente te bevorder, is die Luister-, Leef- en Leerprogram. Die Luister-, Leef- en Leerprogram (LLL) is ’n behuisingsprogram vir senior studente en ’n ko-kurrikulêre leefgemeenskap, die eerste van sy soort in Suid-Afrika. Die studente in die LLL-huise is idealgesproke ’n diverse groep studente wat leer om saam te leef, gasheer speel vir gesprekke oor hulle huis se tema met sprekers van buite en deelneem aan ’n klein projek. Die inisiatief het ten doel om studente as veranderingsagente te ontwikkel. Sedert dit in 2008 begin is, is die uitkomste van die LLL-program nog nie geëvalueer nie. Hierdie studie is gesetel in ’n breër programevaluering van die LLL-initiatief en evalueer slegs een van die program se uitkomste: hoër vlakke van interaksie tussen studente in ’n LLL-huis lei tot die vermindering van stereotipering en bevooroordele. Al die studente wat in 2013 vir LLL ingeskryf is (N=99), het aan die studie deelgeneem. ’n Toegepaste, kwantitatiewe aanslag is gevolg. ’n Webgebaseerde, elektroniese opname (“Student Attitude Questionnaire”) is gemaak volgens ’n eengroep-voortoets-natoets-ontwerp wat deur 79 studente voltooi is. Die vraelys meet verdraagsaamheid teenoor vyf konstruksies van ‘die ander’ – geslag, ras, taal, sosio-ekonomiese status en nasionaliteit. Die resultate dui op ’n verandering in senior studente se stereotiperende en diskriminerende houdings in al vyf konstruksies – geslag, taal, ras, sosio-ekonomiese status en nasionaliteit – met ’n verhoging na ’n meer onverdraagsame vlak vanaf die voortoets na die natoets. Die veranderinge was nie statisties beduidend nie. Die afleiding kan gemaak word dat die verhoogde vlakke van interaksie tussen studente in ’n LLL-huis oor ’n periode van vyf maande nie gelei het tot verminderde stereotipering en bevooroordele nie. Die kort tydperk tussen opnames en die aanpassing sowel as die ontwikkelingsprosesse van die studente het ’n impak op die resultate gemaak. Waardevolle inligting is egter ingesamel oor studente se interpersoonlike en intrapersoonlike ontwikkeling sowel as terugvoer op die program se inhoud en uitkomste. Hierdie navorsingstudie dra eerstens by tot ’n beginpunt vir die bespreking dat inrigtings vir hoër onderwys leergemeenskappe as deel van die ko-kurrikulêre terrein in Suid-Afrika beskou. Tweedens dui die navorsing op die belangrike rol wat leergemeenskappe in studente se binne- en buiteklasontwikkeling speel. Derdens beklemtoon die studie die behoefte aan bespreking en navorsing oor die integrasie van kurrikulêre en ko-kurrikulêre leer in Suid-Afrika, sowel as die behoefte aan vennootskappe tussen alle rolspelers in studentesake en fakulteite.

Multicultural youth ministry is increasingly becoming an important reality concerning ministering to adolescents within a Christian community. A holistic focus was used to analyse the practices concerning ministering to diverse adolescents within a local youth ministry context. The study was exploratory in nature and made use of a qualitative case study approach using semi-structured interviews and focus group interviews via Skype. The data was analysed within a descriptive-interpretive framework using content analysis. Findings mainly related to five themes that emerged during the research, namely: multicultural understanding, purposeful program, relationship centeredness, transforming spirituality, and the youth leader’s realm. The data also reflected underlining contextual ministry realities namely, authenticity, inclusiveness, intentionality and limited diversity. This research provides meaningful insight within the practical theological realm as the current South African literature regarding multicultural youth ministry is limited. Similarly, this study is focused on the theological conversation within a culturally diverse youth ministry context. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This study investigates the role of cultural diversity on social wellness in a diverse school setting. It explores the views of learners and teachers on issues pertaining to cultural diversity and social wellness in the school. An integrative lens encompassing Hettler’s (1970) wellness theory and Letseka’s (2000) Ubuntu principle were used as the framework to guide the study. The interpretivist paradigm was used because the research method for this study is qualitative in nature. Purposive sampling was used in this study where fifteen participants were selected. The approach used is a case study, with the case being a multicultural primary school in Gauteng Province, South Africa. Ethical clearance was obtained from the Unisa’s Ethics Committee. Furthermore, permission was granted by the Department of Basic Education and the school’s principal. All participants signed consent and assent letters before data were collected. Learner participants gave their assent to take part in the study after consent had been obtained from their parents and guardians prior to the commencement of data collection. Data collected reflected the participants’ understanding of the need and means to promote social wellness within a culturally diverse school setting. It also suggests that it is possible to make diversity work for, instead of against us as is advocated for by Sheets (2005). The themes that emerged from collected data were: knowing one another as well as each other’s cultures, respect for equality and human dignity, loving kindness and compassion towards everyone, practicing good manners and discipline towards everyone, positive social interaction/desired attitude and also leading by example. These themes form guidelines that can be used in promoting social wellness in the school. / Inclusive Education / M. Ed. (Inclusive Education)

Abstract in English, Zulu and Sesotho / The study set out to investigate the state of teacher-learner relationships in a culturally diverse Grade 10 classroom from a social wellness perspective. The views of teachers and learners who were purposively sampled as study participants were explored on issues relating to the phenomena under study. A triple integrative theoretical lens comprising three theories, namely, Ubuntu theory, the self-system theory and the social wellness theory were used to guide this study. These theories collectively view the social system as influencing individuals’ attitudes, beliefs, feelings, and relationships with others, and as determining individuals’ development of the total self and identity, ultimately. The study is qualitative in nature and hence employed the interpretivist paradigm as well as the case study design. The case was a multicultural secondary school located in Gauteng Province, South Africa. Data were collected from participants using an open-ended questionnaire and structured interviews. Data collected through the open-ended questionnaire were analysed using Creswell’s (2009) sequential steps for data analysis, while data from structured interviews were analysed through Tesch’s (1990) steps of data analysis. Analysed data was interpreted from the participants’ viewpoint and discussed in relation to related literature. Several themes were identified from the analysed data and these answer the research questions. Generally, the findings reveal that in the case school, the teacher-learner relationship is positive, and that the cultural diversity in the school is recognised, acknowledged, valued, and embraced. Basically, the case school embraces the values of Ubuntu. The researcher managed to generate a new theory called the ‘Self with Others Wellness Theory, derived from the study’s findings which embraces the African values of Ubuntu. Therefore, the study contributes and adds to existing theory, and is valuable for guiding and informing policy. The study also therefore adds value to the practice of education and other disciplines to which it is applicable. / Ucwaningo lolu luqonde ukuhlaziya isimo sobudlelwano bothisha nabafundi bebanga leshumi abanamasiko ahlukile egumbini labo lokufundela esifundazweni saseGauteng. Imibono yothisha neyabafundi ababambiqhaza ocwaningweni bekhethwe ngokwenhloso iye yahlolwa, yaphenyisiswa ngokuphathelene nobudlelwano babo basegumbini lokufundela. Uhlaka oluhlangene lwemibono olunemibono emithathu lusetshenzisiwe kwaba yilo oluqondisa lolucwaningo. Loluhlaka lwemibono ehlangene lugoqela umbono woBuntu, uhlelo lokuzenzela kanye nempilo yenhlalo. Imibono le yomithathu ithi inkolelo yabantu, isimo sabo sengqondo nemizwa yabo kuthuthukiswa luhlelo lwezenhlalo. Ephenyweni lolu kusetshenziswe ucwaningo lokuqonda yingakhonje kuye kwasetshenziswa futhi neparadigm yomhumushi kunye nomklamo wesifundo sesigameko. Isigameko sesifundo yisikole samabanga aphezulu esinabafundi nothisha abanamasiko ahlukile esifundazweni saseGauteng, eMzansi Africa. Imininingo yophenyo yathathwa kwababambiqhaza ocwaningweni kusetshenziswa uhla lwemibuzo evulekile kunye nezingxoxo ezihlelekile ezinemibuzo evulekile. Indlela ka Creswell (2009) yokuhlaziya imininingo yophenyo yasetshanziswa ukuhlaziya imininingo yophenyo eyaqoqwa kusetshenziswa uhla lwemibuzo evulekile; ikanti imininingo yocwaningo eyaqoqwa kusetshenziswa izingxoxo ezihlelekile ezinemibuzo evulekile yona yahlaziywa kusetshenziswa indlela ka Tesch (1990) yokuhlaziya imininingo yophenyo. Imininingo yocwaningo ehlaziyiwe yaxoxwa yabuye yachazwa ngendlela ababambiqhaza ocwaningweni abayibona ngayo, yasisekelwa yimibhalo yabacwaningi bangaphambilini. Imibono embalwa yavela kumininingo yophenyo ehlaziyiwe, kanti lemibono izimpendulo kwimibuzo yocwaningo loluphenyo oluqonde ukuyiphendula. Jikelelenje, kutholakala ukuthi ubudlelwano phakathi kothisha nabafundi egumbini lokufundela esikoleni sesigameko buhle, nokuthi futhi ukwehluka kwamasiko kulesikole kuyabonakala, kuyavunywa, kuyamukelwa ikanti njalo kuyabalulekiswa. Kuye kwavelake futhi kuloluphenyo ukuthi isikole sesigameko siyabubalulekisa Ubuntu. Umcwaningi wenelisile ukwakha umbono esebenzisa impumela yalolucwaningo wawubiza ngokuthi yi ‘African Self with others wellness theory’, okuchaza ukuthi mina nabanye kumele siphilisane njalo sihlalisane kahle. Lokhu kuyingxenye yobuntu. Lolucwaningo luyelwengeza imibono ekhona ngakhoke lubalulekile futhi luyakwazi ukwazisa inqubomgomo. Lolucwaningoke luyawuphakamisa umkhuba wezemfundo kunye neminye iminyango ehambisana nawo. / Peyakanyo ya dipoelo tša dinyakišišo tše tša thutho e tšweleditšwe go nyakišiša seemo sa phedišano magareng ga morutwana le morutiši ka phaphušing ya bolesome yeo e swerego bana bao ba tšwago ditšong tše di fapanego, gagologolo go lebedišišwa phedišano go ya ka maitswaro a botho. Mebono ya barutwana le barutiši e šomišitšwe bjalo ka mohlala go bakgatha tema mo dinyakišišong tše, go lekodišišwa ditabanatabana tšeo di sepelelanago le peyakanyo ya mongwalo wo. Setšweletšwa sa go bonagatša sa mmono seo se hlagišago ke megopolo e meraro yeo e kopanego, se šomišitšwe go hlahla peyakanyo ya mongwalo wo e le ge gothwe ke mogopolo wa botho, mokgwa wo motho a ipotšago ka gona le boemo ba tšhumišo ya botho bathong. Megopolo ye e tšweletša mokgwa wo re phelago ka gona, go na le seabe mo go fekeetšeng mokgwa wa motho, maitshwaro a motho, maikutlo a motho le go phedišana le ba bangwe e bile go bonagatša tswelopele ya motho gore ke mang ge se a feleletše ka bo yena go fihla bofelong. Peyakanyo ya mongwalo wo e tšweletšwa gabotse ke tlhago, e šomišitše mekgwana ya go hlalosa ka setlwaedi e le ka mokgwa wo mongwalo wo o kgabišitšwego ka gona. Tirelo ya mongwalo wo e diretšwe mo sekolong sa bana ba batšwago ditšong tše fapanego, gona Provenseng ya Gauteng, Afrika borwa. Kgoboketšo ya ditaba e humanwe gotšwa dipoledišanong tše beyakantšweng le mekgwana yeo e šomišiwago go botšišana ka go lokologa mo bakgathatemeng. Kgoboketšo ya ditaba tšeo di tšwago go wona mokgwa wa go botšišana ka go lokologa, dilekodišitšwe e le ge go berekišitšwe mokgwa wa tekodišišo ya kgato ka kgato ka go latelelana ya go lekodišiša ya Creswell (2009), mola kgoboketšo ya ditaba tšeo di tšwago go poledišano tšeo di beyakantšwego di lekudišišitšwe ka mokgwa wa tekudišišo ya dikgato ya Tesch (1990). Tekodišišo ya ditaba e be e lebeletše gagolo mebono ya bakgathatatema gammogo le go boledišana ga bona mo mongwalong wo. Tlhogo ya ditaba e bile ya lemogiwa gotšwa go ditekedišišo tšeo di dirilwego e le ge di araba dipotšišo mo dinyakišišong tše. Ka kakaretšo go humanegile gore maitshwaro a morutiši le morutwana ke a mabotse ka maatla e bile le ditšo tše fapanego di ya kgona go lemogiwa, di amogelegile, di dumeletšwe, e bile di ya hlomphiwa le go ratiwa. Gabotse mongwalo wo o kgantšha maemo a godimo a botho bathong. Monyakišiši wa tša dipuku o kgonne go tšweletša mogopolo o moswa wo o bitšwago gore ‘’Motho ke Motho ka Batho’’ e le ge o etšwa dinyakišišong tše humanegilego tša go kgantšha botho ba Mafrika bathong. Peakanyo ya mongwalo woo e ba le seabe le go oketša megopolo yeo e bego e le gona, e bile e bohlokwa go šomišwa go hlahla le go beya melao yeo go ka phelwago ka yona. Peakanyo ya mongwalo wo e oketša mokgwa woo thuto le mekgwa ye mengwe e mebotse e tšwelelago ka gona. / Psychology of Education / Ph. D. (Psychology of Education)